In the name of Allah, the Entirely Merciful, the Especially Merciful.
Ifadah Center
for Humanities Studies and Research
presents
The Abridged Sahih al-Bukhari
Chapter: Trade regarding items whose wearing is disliked for men and women
From ‘A’ishah, Mother of the Believers, may Allah be pleased with her,
that she bought a cushion containing images.
When the Messenger of Allah, peace and blessings of Allah be upon him, saw it,
he stood at the door and did not enter.
She recognized disapproval on his face.
She said,
“O Messenger of Allah,
I repent to Allah
and to His Messenger, peace be upon him.
What sin have I committed?”
The Messenger of Allah, peace be upon him, said,
“What is the matter with this cushion?”
She replied,
“I bought it for you
so that you may sit upon it and use it as a pillow.”
The Messenger of Allah, peace be upon him, said,
“Indeed, the makers of these images will be punished on the Day of Resurrection.
It will be said to them,
‘Bring to life what you have created.’”
And he said,
“Indeed, the angels do not enter a house in which there are images.”
Commentary on the hadith:
*Numruqah* means a cushion.
*Tasawir* means drawings or pictures.
*Ahyu* (bring to life) is a command of incapacitation regarding the act of giving life.
*Ma khalaqtum* (what you have created) refers to what you have depicted of animate beings.
*The angels do not enter* refers to angels other than the recording angels.
It is also said that it refers to the angels of revelation.
From the benefits of the hadith:
One learns from the hadith
the dislike of selling garments that contain images.
It contains the prohibition against depicting animate beings.
It indicates that angels do not enter a house containing an image.
It indicates the legitimacy of showing anger when enjoining good and forbidding evil.
Chapter:
How much is the option (to rescind a sale) permissible?
From Ibn ‘Umar, may Allah be pleased with them both,
from the Messenger of Allah, peace be upon him, that he said:
“When two men engage in a sale,
each of them has the option to rescind as long as they have not separated.”
In one narration:
“The two parties to a sale have the option as long as they have not separated,
or one of them says to the other, ‘Choose.’”
In another narration:
“Every two parties to a sale have no binding sale between them until they separate,
except for the sale of option.”
In another narration:
“The two parties to a sale, each of them has an option over the other
as long as they have not separated,
except for the sale of option.”
In another narration:
Ibn ‘Umar, when he bought something he liked, would separate from the seller,
while they were together,
or one would give the other the choice,
and they would conclude the sale upon that,
then the sale became binding.
Commentary on the hadith:
*Al-Khiyar* (the option):
Seeking the better of two choices,
either to finalize the sale or to rescind it.
*Yatafarraqa* (separate):
Meaning physically.
It is also said: by speech.
*Wa kana jami‘an* (while they were together):
An indication of the unity of the sales session.
*Wajaba al-bay‘* (the sale became binding):
Meaning, due to the completion of the transaction.
It is also said: by speech.
*Wa kana jami‘an*:
An indication of the unity of the sales session.
Meaning the contract of sale was finalized and concluded.
*Ibn ‘Umar, when he bought something he liked, would separate from the seller*:
Meaning he would do that out of desire for the item and to avoid the option (of rescission).
From the benefits of the hadith:
One learns from the hadith
the establishment of the option in a sale,
with details regarding its types.
The hadith indicates that the unity of the session for the offer and acceptance
is a condition for the validity of the sale.
It indicates the legitimacy of rescinding a sale.
Chapter: If one buys something and gives it away immediately before separating,
and the seller does not object to the buyer,
or if one buys a slave and emancipates him.
From Ibn ‘Umar, may Allah be pleased with them both, who said:
We were with the Prophet, peace be upon him, on a journey,
and I was on a difficult young camel belonging to ‘Umar.
It would overpower me,
and move ahead of the people.
‘Umar would rebuke it and pull it back,
then it would move ahead,
and ‘Umar would rebuke it and pull it back.
The Prophet, peace be upon him, said to ‘Umar,
“Sell it to me.”
He said,
“It is yours, O Messenger of Allah.”
He said,
“Sell it to me.”
So he sold it to the Messenger of Allah, peace be upon him.
Then the Prophet, peace be upon him, said,
“It is yours, O ‘Abdullah Ibn ‘Umar; do with it what you wish.”
Commentary on the hadith:
*‘Ala bakrin sa‘b*:
Meaning on a young camel that had not been trained for riding.
*Yaghlibuni* (it overpowers me): The intended meaning is
I could not control its movement due to its intense skittishness.
*Fayazjuru*:
Meaning ‘Umar, may Allah be pleased with him, would restrain it and say,
“No one should go ahead of the Prophet, peace be upon him.”
*Huwa laka ya ‘Abdullah Ibn ‘Umar*:
Meaning as a gift and present.
From the benefits of the hadith:
One learns from the hadith
the recommendation of good conduct.
It indicates that a person should not dispose of anything except what he owns.
A son does not have the right to dispose of his father’s wealth without permission.
Chapter: What is disliked regarding deception in trade.
From Ibn ‘Umar, may Allah be pleased with them both, who said:
A man said to the Prophet, peace be upon him,
“I am deceived in sales.”
He said,
“When you trade, say,
‘No deception.’”
So the man would say it.
Commentary on the hadith:
The man was Hibban Ibn Munqidh, may Allah be pleased with him.
*Ukhda‘u fi al-buyu‘*:
Meaning I am cheated in sales,
and I fall into deception and fraud.
This is a form of wasting wealth.
*La khilabah*:
Meaning no deception.
From the benefits of the hadith:
Some have used this hadith as evidence
that a person of weak intellect should not be placed under interdiction.
It contains the prohibition against fraud and deception in transactions.
Chapter: What is mentioned regarding markets.
From ‘A’ishah, may Allah be pleased with her, who said:
The Messenger of Allah, peace be upon him, said,
“An army will invade the Ka‘bah.
When they are in a desert plain,
the first and the last of them will be swallowed by the earth.”
I said, “O Messenger of Allah,
how will the first and the last of them be swallowed,
while among them are their markets and those who are not of them?”
He said,
“The first and the last of them will be swallowed,
then they will be resurrected according to their intentions.”
Commentary on the hadith:
*Yaghzu jayshun al-Ka‘bah*:
They intend to destroy the Ka‘bah.
*Bi-bayda’*:
Meaning the desert of Madinah.
It is a specific location between Makkah and Madinah.
*Yukhsaf*:
Meaning they will be made to disappear into the earth.
*Aswaquhum*:
Meaning the people of the market.
*Laysa minhum*:
Those who follow them and the captives who do not intend destruction.
*Yub‘athuna ‘ala niyyatihim*:
Meaning all will be swallowed,
then each of them will be resurrected on the Day of Resurrection
according to their intent.
If it was good, then it is good,
and if it was evil, then it is evil.
From the benefits of the hadith:
One learns from the hadith
that deeds are judged by the intention of the doer.
It contains the obligation to warn
against keeping company with the people of oppression and sitting with them,
except for one who is compelled.
From Anas Ibn Malik, may Allah be pleased with him, who said:
The Prophet, peace be upon him, was
in the market.
In one narration: at al-Baqi‘.
A man said,
“O Abu al-Qasim!”
The Prophet, peace be upon him, turned to him,
and said,
“I only called out to this one.”
The Prophet, peace be upon him, said,
“Name yourselves with my name,
but do not use my kunya (patronymic).”
Commentary on the hadith:
*Fi al-suq*:
Meaning the one that was at al-Baqi‘.
*Da‘awtu*:
Meaning I called out.
From the benefits of the hadith:
One learns from the hadith
the legitimacy of calling a person by his kunya.
It contains the fact that the leaders would visit the markets
Regarding a necessity.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
I was with the Messenger of Allah (peace and blessings of Allah be upon him)
in one of the markets of Madinah.
He then departed,
and I departed with him.
He then said:
"Where is the little one?"
(He said this three times).
"Call Al-Hasan Ibn Ali."
So Al-Hasan Ibn Ali stood up and walked,
with a *sakhab* (necklace) around his neck.
The Prophet (peace be upon him) then gestured
with his hand like this.
And Al-Hasan gestured with his hand like this.
He then embraced him and said:
"O Allah, I love him, so love him,
and love whoever loves him."
Abu Hurayrah said:
There was no one more beloved to me than Al-Hasan Ibn Ali
after the Messenger of Allah (peace be upon him)
said what he said.
Commentary on the hadith:
"One of the markets of Madinah"
refers to the market of Banu Qaynuqa'.
"The little one" (*lak'):
meaning a young child who does not yet possess mature logic or the ability to manage his own affairs.
"The *sakhab*":
meaning a necklace that is made,
containing neither gold nor silver.
It is also said:
A necklace made of thread with beads on it,
worn by young boys and girls.
"With his hand like this":
meaning he extended it.
"He embraced him" (*iltazamahu*):
meaning he held him close and hugged him.
From the benefits of the hadith:
One learns from the hadith
the manner in which the Companions (may Allah be pleased with them) conducted themselves,
showing reverence for the Prophet (peace be upon him)
and walking with him.
It also demonstrates the perfection of the Prophet’s compassion,
and the humility, mercy, and gentleness he showed toward children.
It also indicates the permissibility of embracing.
It also shows that loving Al-Hasan Ibn Ali (may Allah be pleased with them both) is part of faith.
On the authority of Ibn Umar:
They used to buy food from the caravans during the time of the Prophet (peace be upon him),
and he would send someone to prevent them from selling it where they had purchased it,
until they transported it to where food is sold.
In another narration:
"Until they brought it to their own quarters."
Commentary on the hadith:
"The caravans" (*al-rukban*): meaning the group of camel owners during travel.
"He would send" (*yab'athu*): meaning he would dispatch.
"Where they purchased it": meaning the place of purchase.
From the benefits of the hadith:
One learns from the hadith that taking possession is a condition for the completion of a sale.
It also shows that the method of taking possession varies according to the nature of the items themselves,
and according to the customs of the people regarding them.
The hadith contains an indication that it is not permissible for a person to sell what he does not possess.
It also shows that the leader has the authority to oversee markets and regulate the work of merchants.
On the authority of Abdullah Ibn Umar (may Allah be pleased with them both):
That the Messenger of Allah (peace be upon him) said:
"Whoever buys food, let him not sell it until he has taken full possession of it."
In another narration:
"Until he has taken delivery of it."
Commentary on the hadith:
"Buys" (*ibta'a*): meaning purchased; "taken full possession" (*yastawfiyahu*): meaning received it.
From the benefits of the hadith:
One learns from the hadith that there is a prohibition against selling what has not been received and taken into possession.
The hadith also points to the prevention of anything that leads to dispute and animosity between buyers and sellers.
Chapter: The Dislike of Clamor in the Market
On the authority of 'Ata' Ibn Yasar, who said:
I met Abdullah Ibn 'Amr Ibn Al-'As (may Allah be pleased with them both).
I said, "Tell me about the description of the Messenger of Allah (peace be upon him) in the Torah."
He said, "Certainly.
By Allah, he is described in the Torah with some of the same attributes as in the Qur'an:
“O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a warner.” (33:45)
and a refuge for the unlettered.
You are My servant and My messenger.
I have named you 'The Trusting' (*Al-Mutawakkil*).
You are neither harsh nor coarse,
nor do you clamor in the markets,
nor do you repel evil with evil,
but rather you pardon and forgive.
And Allah will not take his soul until He straightens through him the crooked nation,
by saying 'There is no god but Allah,'
and thereby opening blind eyes,
deaf ears,
and covered hearts.'"
Commentary on the hadith:
"In the Torah": he asked him that
because Abdullah Ibn 'Amr (may Allah be pleased with them both)
had read the Torah.
"Certainly" (*ajal*): meaning yes.
"A refuge for the unlettered":
meaning a protector of the religion of the unlettered.
The unlettered are the Arabs,
due to the scarcity of writing among them.
"The Trusting" (*Al-Mutawakkil*):
meaning the one who relies upon Allah the Exalted
in all his affairs.
"Neither harsh":
"Harsh" (*fadd*) means ill-mannered.
"Nor coarse":
"Coarse" (*ghalid*) means severe in speech.
"Nor clamor" (*sakhab*):
"Clamor" (*sakhab*) is noise and the raising of voices.
"Nor do you repel evil with evil":
meaning he does not treat those who mistreat him with mistreatment.
"Straightens through him":
meaning he removes polytheism through him.
"The nation" (*millah*):
meaning the religion.
"Crooked":
meaning deviating from the straight path
due to the entry of polytheism into it.
"Covered hearts":
meaning veiled from understanding and discernment.
From the benefits of the hadith:
One learns from the hadith
the description of the Prophet (peace be upon him)
in the books of the Jews.
It also shows the dislike of noise
and raising voices in the markets,
and in other places, it is even more appropriate to avoid it.
It also provides guidance to merchants and others
regarding the obligation of relying upon Allah the Almighty.
It also shows the desirability of pardoning
and overlooking the faults of people in transactions.
Chapter: Measuring for the Seller and the Giver
On the authority of Jabir Ibn Abdullah (may Allah be pleased with them both):
That his father died—in one narration:
That his father was martyred on the day of Uhud,
and he left behind six daughters,
and he left behind a debt,
and he left behind thirty *wasaq* (loads) owed to a man from the Jews.
Jabir asked him for a delay,
but he refused to grant him a delay.
So Jabir spoke to the Messenger of Allah (peace be upon him)
to intercede with him on his behalf.
The Messenger of Allah (peace be upon him) came
and spoke to the Jew to take the fruit of the palm trees in exchange for what was owed to him,
but he refused.
In another narration:
The Prophet (peace be upon him) said to me:
"Go and sort your dates into categories:
the *'ajwah* (high-quality dates) separately,
and the *'adhq* of Zayd separately."
"Then send for me."
In another narration:
"And the *laynah* (soft dates) separately."
So the Messenger of Allah (peace be upon him) entered,
the Messenger of Allah (peace be upon him) entered the palm grove,
and walked among them.
Then he said to Jabir:
"Harvest for him,"
"and pay him in full what is owed to him."
So he harvested them after the Messenger of Allah (peace be upon him) had returned,
and he paid him the thirty *wasaq* in full,
and there remained for him seventeen *wasaq*.
In another narration:
And there remained thirteen *wasaq*:
seven of *'ajwah*,
and six of another variety,
or six of *'ajwah*
and seven of another variety.
In another narration:
The dates remained as they were,
as if they had not been touched.
So Jabir came to the Messenger of Allah (peace be upon him)
to inform him of what had happened.
He found him praying the 'Asr prayer.
When he finished,
he informed him of the surplus.
He said:
"Inform Ibn Al-Khattab of that."
In another narration:
"Go to Abu Bakr and Umar,
and inform them."
So Jabir went to Umar
and informed him.
Umar said to him:
"I knew, when the Messenger of Allah (peace be upon him) walked among them,
that he would bless them."
Commentary on the hadith:
"And he left behind":
meaning a debt.
"Thirty *wasaq*":
equivalent to four thousand five hundred kilograms of dates.
"Asked him for a delay" (*istanzarahu*):
meaning he requested a postponement of the debt.
"He refused" (*aba*):
meaning he declined.
"To intercede with him on his behalf":
meaning to speak to the Jew regarding the debt.
"Harvest" (*judd*):
meaning cut the clusters of dates.
So fulfill it for him.
Meaning: give him his debt in full.
And it was increased.
Meaning: it grew.
And he provided it with what was there.
Meaning: to teach him about fulfillment, increase, and blessing.
He departed.
Meaning: from the prayer.
Ajwah.
It is a type of high-quality date.
As if it had not been touched.
Meaning: it remained in its original state.
An indication of the miracle of the multiplication of food.
From the benefits of the hadith.
The hadith contains a manifest miracle of the Prophet, peace be upon him.
And the manifestation of his blessing.
It also indicates that some heirs.
May stand in the place of the deceased.
It also contains the merit of intercession.
In worldly matters.
And it contains the merit of assisting.
One's brothers and striving.
To fulfill their needs.
The hadith also contains an indication of.
The merit of Abu Bakr and Umar.
May Allah be pleased with them both.
It also indicates that the cost of measuring.
Is the responsibility of the seller.
Chapter: What is recommended regarding measuring.
On the authority of al-Miqdam ibn Ma'di Karib.
May Allah be pleased with him.
On the authority of the Prophet, peace be upon him.
He said:
"Measure your food."
"It will be blessed for you."
Commentary on the hadith.
"Measure your food."
The intent is:
Distribute it by a known measure.
So that it lasts you for the duration.
That you have estimated.
"It will be blessed for you."
Blessing (barakah).
Is goodness and its continuity.
From the benefits of the hadith.
One derives from the hadith.
The recommendation of measuring.
In sales.
To eliminate the root of dispute.
It also indicates that measuring prevents.
Guesswork and wastefulness.
It is part of managing one's livelihood.
Chapter: The blessing of the sa' (measure).
The Prophet, peace be upon him.
And his mudd (measure).
On the authority of 'Abdullah ibn Zayd.
May Allah be pleased with him.
Peace be upon him.
That Ibrahim declared sacred.
Makkah and prayed for it.
And I have declared sacred Madinah.
Just as Ibrahim declared sacred.
Makkah, and I have prayed for it.
Regarding its mudd and its sa'.
Just as prayed.
Ibrahim, peace be upon him.
For Makkah.
Commentary on the hadith.
Its mudd.
The mudd is the amount held in two cupped hands.
And it is equivalent to approximately.
Six hundred and twenty-five grams.
Approximately.
And its sa'.
The sa' is equivalent to two and a half kilograms.
Grams approximately.
And it is four mudds.
Just as Ibrahim prayed.
Peace be upon him, for Makkah.
The intent is the prayer.
For the blessing of its mudd and its sa'.
So the blessing became established.
In Madinah just as it was established.
In Makkah due to the prayer of.
Ibrahim, peace be upon him.
From the benefits of the hadith.
One derives from the hadith.
That the virtues of places.
Are not established except by textual evidence.
It also contains a clarification of.
The blessing of the measuring tools of Makkah and Madinah.
On the authority of.
Anas ibn Malik, may Allah be pleased with him.
That the Prophet.
Peace be upon him.
Said to Abu Talhah:
"Seek out a boy from among your boys."
"To serve me until I go out."
"To Khaybar."
Abu Talhah took me out.
Riding behind him, and I was a boy.
Approaching puberty.
So I used to serve the Messenger of Allah.
Peace be upon him.
Whenever he stopped.
And I often heard him saying:
"O Allah, I seek refuge."
"In You from anxiety and grief."
"And from incapacity and laziness."
"And from stinginess and cowardice."
"And from the burden of debt."
"And from being overpowered by men."
Then we arrived at Khaybar.
When Allah granted him victory.
Over the fortress, it was mentioned to him.
The beauty of Safiyyah bint Huyayy.
Ibn Akhtab.
Her husband had been killed.
And she was a bride.
So the Messenger of Allah.
Peace be upon him, chose her for himself.
He took her out.
Until we reached Sadd.
Al-Sahba', in one narration.
We reached Sadd.
Al-Rawha', she became pure.
And he consummated the marriage with her.
He prepared hais (a dish) on a small leather mat.
Then said.
The Messenger of Allah, peace be upon him.
"Invite."
Those around you, and that was.
The wedding feast of the Messenger of Allah.
Peace be upon him, for.
Safiyyah, then.
We set out for Madinah.
He said: I saw.
The Messenger of Allah, peace be upon him.
Making a covering for her.
Behind him with a cloak.
Then he would sit by his camel.
And place his knee.
So Safiyyah would place her foot.
On his knee until she mounted.
We traveled.
Until when we overlooked.
Madinah, he looked.
At Uhud and said:
"This is a mountain that loves us."
"And we love it."
Then he looked at Madinah.
In one narration.
He gestured with his hand.
And said: "O Allah."
"I declare sacred what is between."
In one narration.
"Between its two mountains."
Just as declared sacred.
Ibrahim for Makkah.
In one narration.
"O Allah, bless them in their measuring."
"O Allah, bless."
"Them in their mudd."
And their sa'.
Commentary on the hadith.
"Seek out."
Meaning: look for me and search.
"Riding behind me."
Meaning: riding behind him on the mount.
"Approaching puberty."
Meaning: I was near the age of maturity.
"From anxiety and grief."
Grief is.
Over a matter that has already occurred.
And anxiety is regarding what is expected.
And has not yet happened.
Incapacity.
Is the lack of ability despite the desire.
Laziness.
The lack of desire despite the ability.
Burden of debt.
Meaning: its heaviness.
"He chose her."
As a safiy.
And the safiy is the share of the Messenger of Allah.
Peace be upon him.
From the spoils of war.
Sadd al-Sahba'.
It is a place near Khaybar.
"She became pure."
Meaning: she became clean from her menstruation.
"He consummated with her."
Meaning: he entered into marriage with her.
Hais.
It is a mixture of dates, dried yogurt, and ghee.
And it is said otherwise.
Leather mat (nat').
A tanned hide that is spread out.
That is to say,
meaning "I know."
Regarding the phrase "he would wrap it,"
it means he would drape a cloak
over the hump of the camel and then mount it.
By "cloak" (aba'),
it refers to a well-known type of garment.
Regarding "we overlooked,"
it means we appeared over
its two lava fields (labbatayha).
A "laba" is land whose stones are
black.
Medina lies between two volcanic tracts, an eastern one
and a western one.
Regarding "their mudd,"
a mudd is the amount that fills both cupped hands.
As for "their sa',"
a sa' is equivalent to
approximately 2.5 kilograms.
Among the benefits
of the hadith:
It is derived from the hadith
that it is recommended to use standard measures
in commercial transactions.
It also provides guidance to follow
the people of Medina regarding the
legal measurements.
It also indicates that a woman is trusted regarding her own waiting period ('iddah).
The jurists have reached a consensus
that a single menstrual cycle
is sufficient to establish
the purity of the womb of a woman of the Ummah.
It also shows that the state of a Muslim
woman is fundamentally based on modesty and concealment.
The hadith also indicates that preserving
lineage is one of the objectives of the Shari'ah.
It also permits
riding pillion on an animal
if it is capable of bearing the weight.
It also establishes the legitimacy of seeking refuge
from anxiety, sorrow, and debt.
It also contains a condemnation of stinginess and cowardice.
It also permits the consummation of marriage
with one's wife while traveling.
It also indicates the recommendation of holding a wedding feast (walimah)
with whatever is available,
and meat is not a mandatory requirement for it.
It also highlights
the virtue of Medina and Mount Uhud.
It also demonstrates the blessing
of the measures of Medina.
This hadith is among the signs of Prophethood,
for the Prophet,
peace and blessings of Allah be upon him,
informed us of the love Mount Uhud has for him,
even though the mountain is an inanimate object that cannot speak.
It also indicates that it is permissible for a mother or a guardian
to apprentice an orphan in a trade or profession.
It also provides guidance on treating one's wife with kindness.